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This is in contrast to parts of the Bible that describe the devil as traveling about the earth, like Job 1:6–7 [231] and 1 Peter 5:8, [232] discussed above. On the other hand, 2 Peter 2:4 [233] speaks of sinning angels chained in hell. [234] At least according to Revelation 20:10, [87] the devil is thrown into the Lake of Fire and Sulfur.
Gundry notes that Jesus, as one person, would not need multiple loaves. He argues the pluralization is to link the verse to Matthew 3:9 in an attempt to link Satan to the Pharisees and Sadducees. Another difference is that Matthew calls Satan "the tempter" while Luke more directly refers to him as "the devil."
The temptation of Christ is a biblical narrative detailed in the gospels of Matthew, [1] Mark, [2] and Luke. [3] After being baptized by John the Baptist, Jesus was tempted by the devil after 40 days and nights of fasting in the Judaean Desert.
Due to the wide variety of topics in the text, scholars debate as to what constitute the main themes. Prevalent topics discussed, however, are 1) Satan as a character; 2) The might and measure of Christ and Satan (Christ vs. Satan: struggle for power) and 3) A search for Christ and Satan's self and identity (Christ vs. Satan: struggle for self ...
The Devil depicted in The Temptation of Christ, by Ary Scheffer, 1854. The three Synoptic Gospels all describe the temptation of Christ by Satan in the desert (Matthew 4:1–11, Mark 1:12–13, and Luke 4:1–13). [77] Satan first shows Jesus a stone and tells him to turn it into bread. [77]
Matthew here uses the Greek word diabolos rather than the Hebrew satan used in Mark. Both words roughly translate as accuser, but it seems clear that both terms were understood as the name of a specific being at the time Matthew was writing. Matthew gives no details about the devil. The devil's status as a fallen angel(see Luke 10:18 ...
In the letters to the early Christian churches of Smyrna and Philadelphia in Revelation 2:9 and 3:9, Jesus makes reference to a synagogue of Satan (Greek: συναγωγή τοῦ Σατανᾶ, synagoge tou satana), in each case referring to a group persecuting the church "who say they are Jews and are not".
The Book of Moses, included in the LDS standard works canon, references the war in heaven and Satan's origin as a fallen angel of light. [15] The concept of a war in heaven at the end of time became an addendum to the story of Satan's fall at the genesis of time—a narrative which included Satan and a third of all of heaven's angels.